36<\/strong>. he charged them<\/em> ] i. e. the friends of the afflicted man, who had accompanied or followed him into the presence of his Healer.<\/p>\n so much the more<\/em> ] Observe the accumulation of comparatives, “ The more<\/em> He charged them, so much the more a great deal<\/em> they published it, and were beyond measure<\/em> astonished.” The original word for “beyond measure” occurs nowhere else in the New Testament.<\/p>\n Tell no man – <\/B>Do not noise it abroad. He was not ambitious of being known, and he knew that if much was said of his cures, it would excite the jealousy of the Pharisees and endanger his life.<\/P> <\/p>\n Verse 36<\/span>. Tell no man<\/B><\/I>] See Clarke on Mt 8:4<\/span>. This miracle is not mentioned by any other of the evangelists. Another proof that Mark did not abridge<\/I> Matthew. For a practical review of the different important subjects of this chapter, see Mt 15:1-39<\/span>, and particularly the observations at the end. See Clarke on Mt 15:39<\/span>.<\/P> <\/p>\n 36. And he charged them that theyshould tell no man<\/B>Into this very region He had sent the manout of whom had been cast the legion of devils, to proclaim “whatthe Lord had done for him” (Mr5:19<\/span>). Now He will have them “tell no man.” But in theformer case there was no danger of obstructing His ministry by”blazing the matter” (Mr1:45<\/span>), as He Himself had left the region; whereas now He wassojourning in it. <\/P> but<\/B><\/I> the morehe charged them, so much the more a great deal they published it<\/B>Theycould not be restrained; nay, the prohibition seemed only to whettheir determination to publish His fame.<\/P><\/p>\n And he charged them<\/strong>,…. The man that had his hearing and speech restored to him, and those that brought him, and as many as were witnesses of the miracle:<\/p>\n that they should tell no man<\/strong>; of the cure that was wrought, being not desirous of the applause of men; and knowing it would bring upon him the envy of the Scribes and Pharisees; and be a means of putting the common people upon setting him up as a temporal king, such as they expected the Messiah would be:<\/p>\n but the more he charged them, so much the more a great deal they published [it]<\/strong>; or “spake of him”, as the Ethiopic version reads it; for they looked upon his charge merely to proceed from modesty, and that made them the more forward to speak of his greatness and in his praise, to publish his mighty works, and spread the fame of his miracles far and near. So, such who have received the grace of God, are become acquainted with Christ, and have a real experience of divine things, cannot but speak of them; they are like new wine which hath no vent; and are ready to burst like new bottles; to forbear speaking is a pain, and weariness to them; nay, they think, should they hold their peace, the stones in the walls would cry out. Wherefore, partly for the glory of God, the magnifying of the riches of his grace, and the honour of Christ, and the blessed Spirit; and partly to show their own sense of things, the gratitude of their minds, and the thankfulness of their hearts, as well as for the use, comfort, edification, and instruction of others, they must speak, and cannot be silent, whatever restraints are laid upon them.<\/p>\n So much the more a great deal they published it <\/B> ( <\/SPAN><\/span>). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in Php 1:23<\/span> “much more better” ( <\/SPAN><\/span>). See Robertson’s Grammar<\/I>, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mr 1:44f.<\/span>). The more Jesus commanded ( <\/SPAN><\/span>) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy. <\/P> <\/p>\n Charged [] <\/SPAN><\/span>. The verb means, first, to separate; then to define or distinguish; and as that which is separated and distinguished is emphasized, to command or straitly charge.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And He charged them,”<\/strong> (kai diesteilato autois) ”And He ordered them or directed them,” those who had brought the deaf and dumb man to Him to be healed, Mar 7:32<\/span>. Gentiles were not refused when they came to Jesus, but Jesus did not want to promote their coming, since He had come to fulfill not offend the law of Moses, Mat 5:17-18<\/span>.<\/p>\n 2) “That they should tell no man<\/strong> (hina medeni legosin) “In order (for the purpose) that they should tell no one,” not scatter the report of His healing to incite the jealous religious ire or passions of the Pharisees, Sadducees, and Scribes, Mar 7:2<\/span>.<\/p>\n 3) ”But the more He charged them, <\/strong>(hoson de autois diestelleto) “Yet the more He directed or charged them,” to be cautious about or to avoid giving wide publicity to His miracle ministry more than His redemption message.<\/p>\n 4) ”So much the more a great deal,”<\/strong> (autoi mallon perissoteron) “The more exceedingly,” a double comparative meaning that they just increased much more their reporting the mighty miracles and deeds of Jesus. They “could but speak the things they had seen and heard,” Act 4:20<\/span>.<\/p>\n 5) “They published it.” <\/strong>(ekerusson) “They heralded or proclaimed it,” told it, witnessed it, Joh 20:30-31<\/span>; Act 1:8<\/span>; Jer 10:9<\/span>; 2Co 5:14<\/span>.<\/p>\n 36. Then he enjoined them not to tell it to any person. Many commentators torture these injunctions to an opposite meaning, as if Christ had purposely excited them to spread abroad the fame of the miracle; but I prefer a more natural interpretation which I have formerly stated, (424) that Christ only intended to delay the publication of it till a more proper and convenient time. I have no doubt, therefore, that their zeal was unseasonable, when, though enjoined to be silent, they were in haste to speak. We need not wonder that men unaccustomed to the doctrine of Christ are carried away by immoderate zeal, when it is not called for. Yet what they unwisely attempted to do, was made by Christ to promote his own glory; for not only was the miracle made known, but the whole of that district, in despising the Author of heavenly gifts, was rendered inexcusable. <\/p>\n (424) Harmony, vol. 1. p. 374. <\/p>\n 36<\/strong>. <\/strong> Tell no man <\/em> The palace of Herod at Cesarea Philippi was not distant, and mercy and miracle must in this guilty world work in secret.<\/p>\n ‘And he charged them that they should tell no man, but the more he charged them the more they spread it widely (published it a great deal).’<\/p>\n The restoration in this manner was intended to be a lesson to the disciples, while the miracle was for the man’s own good. But Jesus did not want great crowds coming for miracles. So He firmly requested the people there that they would not tell others about it. But what He asked is contrary to what men are, and they went out and told everyone they knew what had happened.<\/p>\n Mar 7:36<\/span><\/em><\/strong>. <\/strong>And he charged them, <\/em><\/strong>&c.<\/strong> See on Mat 8:4<\/span>. Dr. Stanhope, in the 3rd vol. of his Comment. on the Epistles and Gospels, p. 397 assigns the following reasons for our Saviour’s forbidding the publication of his miracles. 1. To avoid, as much as was possible, the envy and opposition of the Pharisees. 2. To secure his life from their malice, till the appointed time. 3. To prevent any sedition or tumults among the people. And, 4. To set us an example of humility, of doing good for good’s sake or for God’s sake; which forbids ostentation, and seeking the esteem and admiration of men; because this would be, in effect, to make new masters to ourselves, and, by a base degeneracy of spirit, to become slaves to our fellow-creatures. <\/p>\n 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it<\/em> ; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 36. So much the more<\/strong> ] Eo magis praefulgebat utique quia non visebatur, <\/em> as Tacitus saith of Brutus; the more he sought to secrete himself the more he was noticed. <\/p>\n 36.<\/strong> ] See ch. Mar 1:45<\/span> .<\/p>\n Mar 7:36<\/span> . , a double comparative, forcibly rendered in A.V [67] , “So much the more, a great deal”. Cf.<\/em> 2Co 7:13<\/span> . This use of to strengthen comparatives is found in classics, instances in Raphel, Annon., ad loc.<\/em> , and Hermann’s Viger<\/em> , p. 719.<\/p>\n [67] Authorised Version.<\/p>\n published = kept proclaiming. See App-121. <\/p>\n 36.] See ch. Mar 1:45.<\/p>\n Mar 7:36. , them) Those who had borne the dumb man. It was rather the part of the spectators to publish it abroad. And yet the former [the bearers] also published the fame of it, Mar 7:37. Silence was wont especially to be enjoined on those who had been cured of the diseases.- , the more exceeding abundantly) The comparative contained in the , more, stands in antithesis to His prohibition: that in the , exceeding abundantly, stands in antithesis to the publishing of it, which they would have made, had there been no prohibition; comp. Php 1:23, note.<\/p>\n Mar 1:44, Mar 1:45, Mar 3:12, Mar 5:43, Mar 8:26 <\/p>\n Reciprocal: Mat 8:4 – See Mat 9:31 – spread Mat 12:16 – General Mar 1:43 – General Mar 8:30 – General<\/p>\n 6<\/p>\n Charged them tell no man. Jesus did not want the people to think that he was working miracles just with the motive of becoming famous.<\/p>\n Mar 7:36. Charged them, etc. The prohibition was mainly to prevent excessive zeal among these mountaineers (comp. Mat 15:30-31).<\/p>\n Another command to keep the miracle quiet went unheeded (cf. Mar 1:44; Mar 5:43).<\/p>\n "The conduct of the multitude is a good example of the way in which men treat Jesus, yielding him all homage, except obedience." [Note: Ezra P. Gould, A Critical and Exegetical Commentary on the Gospel According to St. Mark, p. 139.] <\/span><\/p>\n "Jesus’ role once known always draws a crowd in Mark." [Note: Guelich, p. 397.] <\/span><\/p>\n "The difficult conflicts . . . lie not with demons, for Jesus has authority from God to destroy them, Nor does Jesus struggle much in conflict with nature, for Jesus has authority over it. The difficult conflicts arise with people, for Jesus has no authority to control them; people choose and nothing can be forced upon them. . . . He can successfully order a deaf-mute to hear and talk, but he cannot make him keep quiet or stop others from listening to him. Furthermore, he cannot make his disciples understand nor can he constrain the authorities to stop opposing him." [Note: Rhoads and Michie, p. 78.] <\/span><\/p>\n And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published [it]; 36. he charged them ] i. e. the friends of the afflicted man, who had accompanied or followed him into the presence of his Healer. so much the more … Continue reading “Exegetical and Hermeneutical Commentary of Mark 7:36”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24486","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24486","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24486"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24486\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24486"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24486"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24486"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"